e, subject to the insertion of the single word _of
one essence_, which Constantine explained to be directed against
materializing and unspiritual views of the divine generation. But it
emerged from the debates in so altered a form that he could not sign it
without careful examination. His first scruple was at _of the essence of
the Father_, which was explained as not meant to imply any materializing
separation. So, for the sake of peace, he was willing to accept it, as
well as _of one essence_, now that he could do it with a good
conscience. Similarly, _begotten, not made_, was explained to mean that
the Son has nothing in common with the creatures made by him, but is of
a higher essence, ineffably begotten of the Father. So also, on careful
consideration, _of one essence with the Father_ implies no more than the
uniqueness of the Son's generation, and his distinctness from the
creatures. Other expressions prove equally innocent.

[Sidenote: Constantine's interference.]

Now that a general agreement had been reached, it was time for
Constantine to interpose. He had summoned the council as a means of
union, and enforced his exhortation to harmony by burning the letters of
recrimination which the bishops had presented to him. To that text he
still adhered. He knew too little of the controversy to have any very
strong personal opinion, and the influences which might have guided him
were divided. If Hosius of Cordova leaned to the Athanasian side,
Eusebius of Nicomedia was almost Arian. If Constantine had any feeling
in the matter--dislike, for example, of the popularity of Arius--he was
shrewd enough not to declare it too hastily. If he tried to force a view
of his own on the undecided bishops, he might offend half Christendom;
but if he waited for the strongest force inside the council to assert
itself, he might safely step in at the end to coerce the recusants.
Therefore whatever pleased the council pleased the Emperor too. When
they tore up the Arian creed, he approved. When they accepted the
Caesarean, he approved again. When the morally strong Athanasian minority
urged the council to put in the disputed clauses, Constantine did his
best to smooth the course of the debate. At last, always in the interest
of unity, he proceeded to put pressure on the few who still held out.
Satisfactory explanations were given to Eusebius of Caesarea, and in the
end they all signed but the two Egyptian Arians, Secundus of Ptolemais
and